Manual of Mandatory (Wajib) Rituals for the Deceased (According to Ithna'Ashari School of Islam) Giving Ghusl, Kafan, Hunoot, Namaz, and burial to every Muslim dead body is wajib on the guardian. If Guardian will not do it, or fails to delegate, or if there was no guardian, then these duties will be obligatory upon all equally (in the community). This is Wajib-e-Kifaee, which means, if some people undertake to fulfil the obligation, others will be relieved of their responsibility. If no one undertakes to do it, all will be held equally accountable. This Manual, along with the separate "abbrevited washing and shrouding instructions for onsite use" document is designed to help the reader perform the rites even when one is not well familiar with the procedures. A great amount of precaution has been taken to avoid mistakes. If unintentional mistakes did occur, we ask Allah's forgiveness. In case of doubt, please consult your religious authority. Funeral Services Committeeý Islamic Ahlul Bayt Association Austin, Texas March 2007 1
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Manual of Mandatory (Wajib) Rituals for the Deceased
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Manual of Mandatory (Wajib) Rituals
for the Deceased
(According to Ithna'Ashari School of Islam)
Giving Ghusl, Kafan, Hunoot, Namaz, and burial to every
Muslim dead body is wajib on the guardian. If Guardian will
not do it, or fails to delegate, or if there was no guardian,
then these duties will be obligatory upon all equally (in the
community). This is Wajib-e-Kifaee, which means, if some
people undertake to fulfil the obligation, others will be
relieved of their responsibility. If no one undertakes to do
it, all will be held equally accountable.
This Manual, along with the separate "abbrevited washing and
shrouding instructions for onsite use" document is designed to
help the reader perform the rites even when one is not well
familiar with the procedures. A great amount of precaution
has been taken to avoid mistakes. If unintentional mistakes did
occur, we ask Allah's forgiveness. In case of doubt, please
Certification of the document…... .......................….24
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Washing the body (Ghusl-e-Maiy'yit)
1) Clean the body thoroughly of all najasat (urine, stool, blood, etc). Use fragrance-free soap with lukewarm
water and a pair of gloves.
2) The body should be washed with 3 types of water:
A. Sidr - Lotus or berry leaves
B. Kafoor - Camphor
C. Fresh water (unmixed, tap)
3) The water, sidr and camphor should be pure and permitted.
4) If sidr or camphor does not exist then the body should be washed three times with plain water and
one tayyamum must be added for the absences of sidr and camphor.
5) The quantity of sidr and camphor should not exceed in a way that the water turns into mixed water,
nor should it be so little in a way it is considered that the water does not have such in it, i.e. it should not
become muzaaf.
6) The washing should be done in sequence. First the head and neck is washed, and then the entire
body starting from the right side, and then the left side.
7) The intention must be performed by the people who are washing, which must include achieving the
nearness of Allah (Qurbatan ilal-laah).
8) The permission must be taken from the guardian/authorized person. He is the heir of the first level of
the deceased one. If an heir does not exist then the second level person, and if not, then the third level person
gives permission. (First level heirs are parents and children, second level is grandparents and siblings and the
third level is the paternal/maternal uncle and aunts. The guardian of the wife is her husband) If the deceased
one has no heir than the permission can be taken from the jurist (Hakim-e-sharee), or religious authority. If there
is no jurist available, then a just and pious believer is OK. If the male heir exists then the permission should be
taken from him, if not then others. If a person was assigned in the will of the deceased one, to perform the
funeral services, then such person does not need to get permission from the guardian.
9) If the body had complications, then tayam'mum can be performed instead of Ghusl. ( Please see
page 4 under Tayam'mum.)
10) While washing, if the body of the deceased becomes najis, the najasat should be removed, and the Ghusl
does not need to be repeated
11) It is not permissible to receive wages for washing the body.
12) A discerning minor (Ghair Baaligh / underage) can perform Ghusl as long as he/she is doing it correctly.
13) Gender similarity is required for washing the dead body. Exceptions to the rule are made in the
following cases:
A. If a child less than 3 years old. In this case Ghusl can be performed without covering the
private parts.
B. Husband or wife may perform the Ghusl for each other. in this situation covering the private parts is
not required
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C. Blood relatives, nursing relatives and parent-in-Laws may perform Ghusl, if necessary. In this case,
the private parts must be covered.
14) If the gender was unknown, then both male and female should perform Ghusl.
15) The person(s) washing should be a follower of Ahlul-Bayt, but if same gender is unavailable, then a
non-follower of Ahlul Bayt with the same gender can wash. If such a person is not available, then a same
gender from the people of the book may perform Ghusl. He must first perform a Ghusl on himself/ herself
before undertaking to wash the body. In such case, the intention should be performed by the one who gave the
permission. If a similar gender does not exist from people of book, the body should be buried without Ghusl.
16) If the body is buried without Ghusl or tayyamum, then it should be exhumed later, if there is no fear
that the body might have decomposed.
17) If a person dies in the Ihram of Hajj, before performing Tawaaf & Sa'ee of Hajj, camphor should not
be added.
18) It is haraam to look at the private parts of the corpse.
19) Ghusl must be given to every dead Muslim, starting from the age of a fetus 4 months old, except the
following two situations:
a. A martyr in the battlefield.
b. A person who dies due to religious punishment, but in this case one should perform all the
funeral procedures before death, except for the salat, which is performed after death.
Tayam'mum (According to the ruling of Ayatullah Seestani)
If water is not available, or there is some other valid excuse for abstaining from using water for the Ghusl, then
the dead body should be given one Tayam'mum Instead of Ghusl. As a recommended precaution, three
tayam'mums may be given. In one of the three Tayam'mums, there should be niy'yat of "Ma-Fid-dimmah." This
means that the person has given Tayam'mum to be absolved of his/ her responsibility.
Method of performing Tayam'mum.
The person giving tayam'mum to a dead body should strike his/ her own palms on earth, and then wipe them on
the face and back of the hands of the dead body. The obligatory precaution is that the person performing the
tayam'mum should use, if possible, the hands of the dead for the tayam'mum.
Applying Camphor Powder (Hunoot / Tahnit)
1) Apply camphor on the obligatory parts of prostration (forehead, both palms, both knees and the toes).
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2) The quantity should be in a way that if someone examines the body, he can say that the camphor has
been applied.
3) It should be done after Ghusl/ Tayammum.
4) The camphor should be obtained legally (Halal), have natural smell, and be pure (not najis).
Shrouding the Body (Kafan)
1) The Obligatory parts of Kafan:
a. Lungi (waistcloth or E'zaar) - This is an apron-like loincloth that should completely cover both the
front and back part of the body from the navel to the ankles.
b. Parahan (Qamees) - A long piece of cloth similar to a shirt, with an opening for the head that
covers the body from the shoulders to below the knees, preferably to the ankles.
c. Big Chadar (Me'zar) - a large piece of cloth that covers the entire body, and long and wide enough
so that the front parts overlap, the top and the bottom parts can be tied with a string.
2) All the sheets, together, should cover the entire body. If the three pieces do not exist then the body
should be covered as much as possible.
3) The shroud should be of cloth (preferably white), or made of pure parts of edible (halal) animal.
4) If the shroud is usurped, it must not be used. If the body is buried in usurped shroud, then if feasible
the shroud should be removed from the body.
5) If religiously permitted and non-usurped material is not available, then non-religiuosly permitted
material may be used. (See 6 below). If nothing is available at all, then the body can be buried naked.
6) Religiously non-permitted materials include those of silk, impure, designed with gold, or from parts of
an inedible (Haraam) animal.
7) If the kafan becomes Najis, it must be purified or the Najis portion must be cutoff (in a way that the
private parts must not be revealed), or the kafan may be replaced.
8) The names of Allah or any holy scripture or holy names should not be written on parts of the kafan where
there is a possibility that such parts might become impure and najis.
9) Two fresh twigs of a tree inscribed with Shahadah (Kalma) called Jareedatain wrapped in cotton wool
should be kept under the armpits of both arms before wrapping the chadar.
10) The Mustahab (Sunnat or Recommended) pieces of kafan are:
a. Second chadar - This is a second sheet, smaller than the first sheet.
b. Amama - This is a Scarf to cover the head of male. Maqna'a for female to cover the head and neck .
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c. ThighCover (Pajama): To cover the complete area of the private parts and a belt to tighten them
around the waist, used for both men and women.
d. Seenaband (brassier): To cover the whole area of the bust or breast (for female only).
e. Cotton pad sprinkled with camphor (for females only) for placing around the private parts.
Note: All these parts of Kafan are pre-arranged in the stated sequence and kept ready on a table or on
the floor over a mat to facilitate shrouding.
The order in which the pieces of kafan are systematically arranged to facilitate wrapping is as follows:
From Bottom (outermost) to the Top (closest to body.) These are arranged before the body is placed
on table to be wrapped.
Table
NAME OF KAFAN PARTS RULING MALE FEMALE
1) Belts: upper, middle, lower. (to secure the kafan) X X
2) Big Chadar (big Me'zar) Wajib X X
3) Small Chadar (small Me'zar) Mustahab X X
4) Parahan (Qamees) Wajb X X
5) Seenaband (Laffafa) Mustahab X X
6) Lungi or Waistcloth (E'zaar) Wajib X X
7) Pajama (Thigh cover) Mustahab X X
8) Scarf: (Maqna'a) for Female. (Amama) for Male Mustahab X X
9) Private part cover**
Cotton pads for body orifices are Mustahab for
female
Mustahab X X
** It is recommended to apply the Private Part cover as soon as body is washed in order to respect the
privacy of the deceased.
The wrapping is done from the top (closest to body) to the bottom (outermost.) Finally reaching the belts to tie up
the whole body after shrouding.
See the illustration on the next four pags for different parts of Kafan.
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Parts of Kafan
For Men
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Kafan ArrangedFor Men
(1) Belts (upper, mid, lower)
(2) Big Chadar (big Me'zar)
(3) Small Chadar (small Me'zar)
(4) Parahan (Qamees)
(5) Lungi (waist cloth or E'zaar)
(6) Pajama (thigh cover)
(7) Amama or head cover
(8) Private part cover
First, place the belts (#1) on the table. This is the bottom most (outer most). Thereafter, place the
restof the parts of the Kafan one above another in this order: (2), (3), (4), and (5). (6), (7) and (8)
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Parts of Kafan
for Female
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Parts of Kafan arranged
for Female
1. Belts (upper, mid, lower)
2. Big Chadar (big Me'zar)
3. Small Chadar (small Me'zar)
4. Parahan (Qamees)
5. Seenaband (Laffafa)
6. Lungi (Waistcloth or E'zaar)
7. Pajama (thigh cover)
8. Scarf (head cover or Maqna'a)9. Private part cover First, place the belts (1) on the table. This is the bottom most
(outer most). Then place the other parts of Kafan one above another in this order: (2), (3), (4), (5). (6), (7), (8) and
(9).
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Funeral Prayer Rules (Salaatal Maiy'yit)
1) Every Muslim who is six years old or older, even if he is not a follower Ahlul-Bayt, needs Salatul Maiy'yit
2) If the religion of the deceased is unknown or doubtful, and he/ she is from a Muslim area, then that person
should receive Islamic rituals.
3) The dead body is placed in front of and close to the person leading the prayer.
4) Direction of those praying should be towards Qiblah
5) The head of the dead body should be on the right hand side of those praying .
6) The dead body to be placed on its back.
7) There should not be any curtain/ or barrier between the dead body and the person leading the prayer
8) Prayer should be performed standing.
9) Laughing, talking and deviating from the direction of Qiblah are prohibited.
10) If the body was buried without, or incorrect salat, the salat is performed after burial, with the intention
of Raj-an (hope of recommendation).
11) One salat can be prayed for several bodies. These bodies should be arranged in a stair case
sequence.
12) The congregational leader should be an adult, sane, Ith'na 'Ashari, and of legitimate birth.
13) There must be at least one adult praying person in the congregation.
14) In congregational prayer, every person should repeat whatever is recited by the Imam.
Method of Prayer
The body, in a coffin, is laid before the person(s) praying in congregation. The head should be on the right side
of the congregation and the face towards Kiblah. Those praying, stand close to the coffin in a row(s) stretching
along both sides from the middle of the coffin. Imam stands in front, reciting loudly and people repeat the
recitation. It is recommended (not obligatory) that they all be in (wudhu). For a female maiy'yit, Imam stands
near the torso of the dead.
The Salaat has no Adaan or Iqaamah, and no Ruku or Sujud. It is offered in a standing position.
There are five Takbirs with recitation in Arabic after each Takbir.
After making the Niy'yat to offer the prayers, pronounce the first Takbir as follows:
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First Takbir.
The Imam should recite the first Takbir (Allahu-Akbar), then recite th e following:
]ø…»‰ø×øäöeô^Ö»vøÐôù ½ ]ø�»ø‚ö]øở$?]ôÖFäø]ôŸ$]²öæøu»‚øåöŸø�ø†ôm»ÔøÖøäöæø]ø�»ø‚ö]øá$ÚövøÛ$‚÷]Âøf»‚öåöæø…ø‰öç»Ööäö½ ô eø%ôn»†÷]æøÞø„ôm»†÷]eøn»àømø‚øpô]ÖŠ$^Âøè
Ash'hadu an la ilaha illal'lah, wah'dahu la shareeka lah, wa assh'hadu'anna Muhammadan ab'dahu wa Rasooluh.
Arsalahu bil haqqi basheeran wa nadeeran bayna yadais-saa-a'
I bear witness that there is no god but Allah, He is alone and has no partners, and I bear witness that
Muhammad is His servant and His Messenger. He was rightly sent as a giver of good tidings, and as one who
warned about the hour (the Day of judgment).
Second Takbir.
After saying Allahu-Akbar, recite the following benediction on Prophet Muhammad & his houshold,
O' Allah, alleviate her isolation, make her loneliness congenial, allay her fear, settle upon her Your Mercy, that
will make her independent of mercy from any one except from You; Your Mercy is for those who seek it.
Completion of the grave.
It is recommended that the shape of the grave be rectanglular. It should be raised about three inches above
ground level. Place a marker (a stone, piece of wood etc.) on the grave. Pour some water on it.
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Those present should place their fingers on the grave and recite surah al Fatihah once , then Surah al
Ikhlaas (Qul huw allahu Ahad) three times. Also , it is recommended to recite Suarah Al Qadr (Inna anzalnaa-hu fi
lai'latil Qadr) seven times. Those present should seek Allah's forgiveness for the deceased.
Recitation of Talqeen for a second time.
It is recommended that after others have left, the near relatives and the Wali of the deceased, or his/ her
representative recite talqeen for the deceased one more time.
Mourning It is recommended that next of kin and near relatives show patience at the loss of their loved one. They should
recite "In'naa lil-laahi wa in'naa ila'hi raja'oon" when thay remember the deceased. It is forbidden to scrartch
ones face or body through grief, or harm oneself in any manner, or tear up clothes, etc. It is an obligatory
precaution for women not to weep too loudly. It is recommended to recite the Qur'an and ask for forgiveness for
the deceased.
Offering Condolence.
It is recommended to visit the next of kin of the deceased. It is also recommended to send food to the
members of the house of the deceased for three days.
Ghusl of touching dead body (Ghusl-e-Mas-e-Maiy'yit)1) It is obligatory on a person to take a ceremonial bath (Ghusl) if he/ she touches a dead human body that has
become cold, and the body had not yet received a ritual bath (Ghusl) .
2) Ghusl is obligatory, even if the dead body was of a Muslim, non-Muslim, or the product of a
miscarriage.
3) Even If tai'yam'mum was performed on a dead body, touching it makes Ghusl obligatory.
4) Touching a bone, a tooth, or a separated part of a dead body which contains a bone, requires Ghusl.
5) Ghusl is not required for touching a dead body that was still warm.
6) If the body had already received a ritual bath (Ghusl), then touching it does not require a bath, even if it is
cold.
7) Touching warm body with wetness transmits physical najasat (impurity) but does not create an obligation to
perform Ghusl.
8) Touching separated dead parts from a living / dead person, that does not include a bone, does not
create an obligation to perform Ghusl.
Salatal Wah'shat.
It is recommended that on the first night after the burial of the deceased, one should offer Salatal Wah'shat.
(Prayer of desolation). It is two Rakat. It may be performed any time at night, but preferably soon aftrer the Isha
prayers.
Method: In the first Rakat , after Surah Al Fatihah, recite Ayatul Kursi, 2:256. In the second Rakat, after
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Sura Al Fatihah, recite Sura Al Qadr (Surah 97) ten times. After Salaam and conclusion of the prayers, recite
the following:
(name of the deceased) ]øÖ$ãöÜ$‘øØôùÂø×oFÚövøÛ$‚õæ$!ÙôÚövøÛ$‚õæ$e»Ãø&»$øçø]høâø^iøn»àô]Ö†$Ò»Ãøjøn»àô]ôÖoFÎøf»†ôóAllahumma salli alaa Muham'madi wa aali Muham'madin wab'-atha thawaaba haa-tai-nir-rak-a'taini ilaa qab'ri
..(name of the deceased).
Allah bless Muhammad and his progeny, and assign the rewards to the grave of (name of the deceased).
(End of document)
References:-
1. Islamic Ahlul Bayt association of Austin, Texas. 2. Khoja Jama'at, Dubai 3. Sheikh Safdar Razi Ali, religious
scholar, IABA, Austin, Texas 4. A Manual of Islamic Beliefs and Practice, by Ali Muhammad Naqvi. Published by
Muhammadi Trust of Great Britain. 5. Tayam'mum ruling by Ayatullah al Uzama Syed Ali al-Husaini Seestani
from the book, Islamic Laws,, published by the World Federation of Khoja Shia Ithna-Asheri Muslim
Communities.
Document compiled and typeset by Syed H. Akhtar.
Computer graphics by Syed Ali Nasir Rizvi.
This document was reviewed and approved by: Sheikh Safdar Razi Ali,
Resident scholar of Islamic Ahlul Bayt Association, 12460 Los Indios Trail, Austin, Texas 78729.
U.S.A.
Tel: 512-291-9855
Signed____(Signature On the original document)____ on the 11th day of April, year 2007 A.D.